1 The Original Guidelines of the German Christian Faith Movement Joachim Hossenfelder Introduction These ten guidelines were written by Pastor Joachim Hossenfelder and published in June 1932. Key words and phrases point to some of the movement s preoccupations. Positive Christianity refers directly to the same phrase in Point 24 of the 1920 platform of the National Socialist German Workers (Nazi) Party. 1 The German Christians favor a heroic piety, reject both the weak leadership and the 1. A positive Christianity was understood to be beyond denominations and emphasized an active, heroic Christ. That Hitler included this in the platform signaled his sense that he would need the support of the churches as he embarked on his National Socialist project. 45
A CHURCH UNDONE parliamentarianism of the church as it is presently configured, and dedicate themselves to the battle against Marxism. The guidelines spell out the movement s conviction that race, ethnicity [Volkstum], and nation are orders of life given and entrusted to us by God. The movement opposes race-mixing, the mission to the Jews, and both pacifism and internationalism. In every important respect this self-identified Christian movement resonates with and reflects all the important commitments favored by the National Socialists. The following year the movement s guidelines were revised; a slightly muted text left out all references to Jews and Judaism. 2 2. Find the revised guidelines translated as part of Arnold Dannenmann s The History of the German Christian Faith Movement, pp. 121ff in this volume. 46
THE ORIGINAL GUIDELINES Figure 1. German text of Guidelines of the German Christian Faith Movement 47
A CHURCH UNDONE The Original Guidelines of the German Christian Faith Movement (1932) 3 Joachim Hossenfelder 1. These principles are intended to show all faithful Germans the path and the goals that will lead them to a new church order. These principles are not intended to be or to replace a confession of faith, nor are they meant to undermine the confessional foundations of the Protestant [evangelische] Church. 4 They are a confession of life. 2. We are fighting to achieve an integration of the twenty-nine constituent churches of the German Evangelical Church Association into one National Protestant Church [evangelische Reichskirche], and we march under the slogan and goal: Externally, one and strong in spirit, gathered around Christ and his Word, internally, rich and diverse, each Christian according to individual calling and style. 3. The name German Christians does not connote an ecclesiastical political party as known heretofore. It addresses itself to all Protestant Christians who are Germans. The era of parliamentarianism is over, in the church as well. The parties associated with various churches do not have the religious credentials to represent the people of the church; in fact, they 3. From Deutsche Christen (Nationalkirchliche Einung), Handbook of the German Christians [Handbuch der Deutschen Christen], 2nd ed. (Berlin-Charlottenburg, 1933). The Handbook in its entirety appears on pp. 163ff in this volume. 4. The German word evangelisch can be translated evangelical. While in the American context this word has come to connote a particular kind of Protestant, in the German context it usually means Protestant in contrast to Catholic. The German Protestant Church [Deutsche Evangelische Kirche] would have comprised regional Lutheran, Reformed, and United (Reformed and Lutheran) churches. 48
THE ORIGINAL GUIDELINES stand in the way of the noble goal of our becoming a churchly people. We want a vigorous people s church [Volkskirche], one that expresses the power of our faith. 4. We stand on the ground of positive Christianity. 5 We confess an affirmative faith in Christ, one suited to a truly German Lutheran spirit and heroic piety. 5. We want to bring to our church the reawakened German sense of life and to revitalize our church. In the fateful struggle for German freedom and our future, the leadership of the church has proven to be too weak. Up to this point the church has not risen to the challenge of a determined struggle against godless Marxism and the Center Party, so alien to our spirit [geistfremd 6 ]; instead, it has made a compact with the political parties of these powers. We want our church to be front and center in the battle that will decide the life or death of our people. The church may not stand on the sidelines or dissociate itself from those who are fighting for freedom. 6. We demand a revision of the political clauses of this church compact, as well as a battle against irreligious and anti-volk Marxism and its Christian-Socialist minions of every stripe. We do not see in this present church compact a daring confidence in God and in the church s mission. The path to the Kingdom of God leads through struggle, cross, and sacrifice, not through a false peace. 7. We recognize in race, ethnicity [Volkstum], and nation orders of life given and entrusted to us by God, who has commanded us 5. A phrase that appears in the 1920 platform of the NSDAP, written by Hitler. The phrase means more or less, and with intentional vagueness, an affirmative faith in Christ, one suited to [gemäss] the German Lutheran spirit and heroic piety. 6. In its National Socialist usage the common German word fremd [strange, foreign, peculiar, alien to] together with whatever other word it was attached to (in this case Geist, having to do with the spiritual dimension) generally meant un-german, hostile, or inferior, connotations not ordinarily associated with the word itself. 49
A CHURCH UNDONE to preserve them. For this reason race-mixing must be opposed. Based on its experience, the German foreign mission has long admonished the German people: Keep your race pure! and tells us that faith in Christ does not destroy race, but rather deepens and sanctifies it. 8. We see in Home Mission, rightly conceived, a living, active Christianity that, in our view, is rooted not in mere compassion but rather in obedience to God s will and gratitude for Christ s death on the cross. Mere compassion is charity, which leads to arrogance coupled with a guilty conscience that makes a people soft. We are conscious of Christian duty toward and love for the helpless, but we also demand that the people be protected from those who are inept and inferior. The Home Mission must in no way contribute to the degeneration of our people. Furthermore, it should avoid economic adventures and must not become a shopkeeper. 7 9. In the mission to the Jews we see great danger to our people. It is the point at which foreign blood enters the body of our people. There is no justification for its existing alongside the foreign mission. We reject the mission to the Jews as long as Jews have citizenship, which brings with it the danger of raceblurring and race-bastardizing. Holy Scripture speaks both of holy wrath and of self-denying love. It is especially important to prohibit marriages between Germans and Jews. 10. We want a Protestant church with its roots in the people, and we reject the spirit of a Christian cosmopolitanism. Through our faith in the ethno-national [völkisch] mission God has commanded us to carry out, we want to overcome all the 7. The admonition not to become shopkeepers [Krämer] as it is used here is a not-very-subtle reminder to avoid the appearance of any socio-economic association with Jews, who were often categorized disparagingly as shopkeepers. 50
THE ORIGINAL GUIDELINES destructive phenomena that emerge from this spirit, such as pacifism, internationalism, Freemasonry, and so forth. No Protestant clergy may belong to a Masonic lodge. These ten points of the German Christian movement are a call for us to come together; they form in broad outline a direction for a future Protestant National Church [Reichskirche] that, while safeguarding peace among denominations, will develop the strengths of our Reformation faith for the good of the German people. 51